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Now if these Commands, Lev.xviii. and xx. were not only Judicial to the Nation of the Fews, but of perpecual Obligation to Al Christians: What Reason can be given why those other so oft repeated Commands against Marrying with Idolaters, should be thought only fudicial to the Jews, and to have no Effect upon Christians ?

Is the one more Moral than the other, and of more Indispensible Obligation? Yes; for that of the Degrees Prohibited, must have been Dil pens’d with in the beginning of the World, when ther was a Necesity of Men Marrying their Sisters. And Abraham marry'd his HalfSister, before this Law in Lev. xviii. was made. And by the Answer that Tamar made to her Brother Amnon 2 Sam. xiii. 13. it shou'd feem, that it was then Dispensible.

Whereas this of Marrying with Idolaters ne. yer was Dispens'd with, but severely Reprehended even in Solomon, and many others.

Befides, the Reason of this Law, against this Tentation to Idolatry, is Perpetual, much more than that of the Prohibited Degrees, and Alters not upon any Variation of Times, or Circumstances.

Lastly, It is Anew Prohibited to Christians in the New Testament (as before has been shew'd) which the Prohibited Degrees are not; I mean, not Expresly, they are not particularly mention'd, tho I grant they are Imply'd. Therefor this Law against Marriage with Idolaters, is not only a Judicial Law to the Jews, but of Perpetual Obligation to All Christians.

Ler me here remind you of what is said be. fore, That all the Worship of God in the World, except that of the Fews, was then Idolatrous; and therefor this Command against Marrying

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with Idolaters, was the same thing as against Marrying out of their own Communion. And

so comes up full to our present Cafe. 2 Having now thus far discussed this Mat- ter, let us go on to see how God has treated ** this Sin in all Ages : That the Marks of His : Heavy Displeasure against it, may raise in Us a Just Horror and Caution, left we fall under the like Condemnation.

Instances of GOD's Indignation against this Sin.

This is the particular Sin, for which it is 1. Before the said, That God sent the Flood to Destroy the Flood. whole Earth, except eight Persons : Or it is told as the Root from whence all their other Great Wickedness did flow, That the Sons of Gen. vi. 2, 3, God did Marry the Daughters of Men; from 4, 13. which Mixture ther sprung a Race of Giants in all Impiety, Men Mighty and of Renown in Violence , Oppreffon, and Licentiousness, with which they Filled the Earth.

These Sons of God were the Posterity of Seth. The others, call'd the Sons or Daughters of Men, were the Posterity of Cain.

God cursed Cain for his Sin, and I may say Gen.iv, 11, 14. Excommunicated him, as Cain said to God, From thy Face Shall I be hid: And it is said, That Cain went out from the Presence of the Lord, v. 16. and dwelt in the Land of Nod. Now the Land of Nod was not out of God's Presence, any otherwise than as God's especial Presence is with His Church, more than with others. There He is said to Shew His Face ; from which now Cain was Hid. He Separated himself from his Futher, his Family, and Communion; and set up for himself, living by Rapine and Violence, which Encreas'd in his Posterity to the Flood.

He

He is thought to have first invented and set up the Worship of God by Images; perhaps for the fame Reason as Jeroboam fet up his Calves, left the Peoples going to Jerusalem td Worship, should make them leave him, and re turn to their old Master. And so with Cain left those that follow'd him, should leave him, and return to Worship with Adam, as they had done before.

But however that be, it is granted by all, That he made a Separation from Adam, and erected a new Colony of his own. And that from that time forth, the Genealogy of Israel, or De duction of the City or Church of God was not

carry'd from Cain, but from Seth; of whom Gen. iv.26. and his Posterity it is said, That they did Call

themselves by the Name of the Lord; which
implies their standing in a Federal Relation to
God, He chusing them as His People or Church,
and they giving up their Names to Him as their
God; calling themselves by His Name, as we
call our felves Christians, from our being ad-
mitted into the Church of Christ by Baptism.
And as Christ calls Himself the Bridegroom of
His Church, and Her His Spouse ; so God cal-
led Himself to His Church of Israel, Isa. lxii. 5.
And took the Name of Her Husband. Jer. jíí.
20. xxxi. 32. The Expression of being called by
a Man's Name, or having his Name called up-
on them, signifies Marriage, Ifai. iv. 1. and fre-
quently elsewhere, which being the same Ex . i
pression here used of Seth and his Posterity in
Relation to God, shews these to have been those
Sons of God who Marry'd the Daughters of
Men. And then these Daughters of Men cou'd
be no other than the Posterity of Cain; ther be-
ing but these two Posterities then in the World,

And

And here we see the World once Destroy'd for this Sin.

Let us then go on, and look upon some Examples of this Sin, in the New World after the Flood.

God having set up His Church in the Fımily 2. Ishmael. of Abraham, we find the first Perfecutor of it (as he is called Gal. 4. 29.) Ishmael, was born Gen.xvi. 3. of Hagar an Ægyprian : And tho' he was of the Peculium by his father, and so good a Man as Abraham; yet so early did the Influence of the Mother appear, for She took him a Wife out of the xxi. 21. Land of Ægypt, her own Country: Which no doubt, help'd him forward in his Persecuting of Ifaac, and the true Church. By which Example Abraham being warned

l; and to shew, That this Principle of not Marrying out of the Peculium was known, and did prevail at that time, long before the Law of Mofes; which proves it to be either a part of the Law of Nature, or otherwise, That it was given in Command by God to the Patriarchs ; ; I say, to lhew this, let us observe what Care Abraham took, as to the Marriage of lsaac.

Read the Oath which he made his Steward 3. Ifaac. to Swear. I will make thee Swear by the Lord Gen. xxiv. 3, ibe God of Heaven, and the God of the Earth, that thou shalt not take a Wife unto my Son of the Daughters of the Canaanites amongst whom I dwell : But thou shalt go unto my Country, and to my Kindred, and i ake a Wife unto my Son Isaac. He scrupled not the Journy or Distance of Place.

But Lot took not the same Care: He suffer'd 4. Lot's Daughsome of his Daughters to Marry in Sodom ; and ters

. they Perished, the others were saved.

Gen. xix. 142

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35.

2.

We find the same Ingredient in the Ruin of Gen. xxvi. 34, Esau ; for his two Wives were both Hittites

and this is said to be a Grief of Mind to Ifaa and Rebekah. And immediately after follow his Rejection, and the Blessing transferr'd to

Jacob. 5. Jacob. Next we see the same Care taken by Isaac

in the Marriage of Jacob, as before had been

taken by Abraham in the Marriage of Isaa. Gen. xxviii. I, And Isaac called Jacob and Blessed him, and

Charged him, and said unto him, Thou shalt not take a Wife of the Daughters of Canaan. Arise, go to Padan-aram to the House of Bethuel thy Mother's Father, and take thee a Wife from thence, of the Daughters of Laban thy Mother's Brother.

And to shew the Benefit of having a Wife of the same Communion, as the Danger of the con

trary, this came from the earnelt Solicitation Chap. xxvii. of Rebekah. And Rebekah said to Ifaac, I am

weary of my Life, because of the Daughters of Heth : If Facob take a Wife of the Daughters of Heth, such as these which are of the Daugh. ters of the Land, what Good Mall my Life do me?

It is observable, That the two Eldest Sons of Abraham and Isaac, that is, Ishmael and Esau, who Marry'd out of the Peculium, were Rejected; and both turn'd Perfecutors of the Church: And the two younger, who Marry'd within the Peculium, were Received in their stead, and the Peculium was deduc'd in

them, and their Posterity. 7. Judah.

The Miseries of Fudah the Son of Jacob, and Gen. xxxviii

. his Incest proceeded from his Marrying a Ca

naanitess; who bore to him those Cursed Brethren, Er and Onan.

46.

Let

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